KROEBER— ZUNI RELIGION 



chinas 1 much as at Zuni. The line between the tribal and fraternal 

 schemes of organization is therefore more or less effaced at this point 

 among the Keres. At Walpi, Dr Fewkes speaks of the Tachnktu as an 

 introduced order of no great antiquity. The Zuni Koyyemshi abso- 

 lutely belong to the Kotikkyanne. It is to be said, however, that they 

 differ in every function from all other participants in the rites of this 

 organization. They are selected for an entire year, to appear in all 

 ceremonies of that period, according to the clan affiliations of their 

 fathers and their own fraternity membership, irrespective of their 

 kiva adherence; they act as a solidary body of ten; and virtually, 

 therefore, form a small society of annually changing membership 

 subsidiary to the Kotikkyanne, and comprised within it. 



It is also of interest that according to all of Mrs Stevenson's ac- 

 counts the Koyyemshi are partially but rather closely duplicated by 

 the unmasked members of the Newekwe fraternity in actions and even 

 in appearance. There is no trace of confusion in the Zuni mind; but 

 the same idea has clearly been worked over by them twice in the two 

 connections. 



All of this raises the question whether the "mud-heads" may not 

 have formed a true fraternity in the pre-Spanish religion of the 

 Pueblos; a fraternity that, like all others, had of course some measure 

 of authoritative recognition in communal religion, and that gradually 

 came to assume, most pronouncedly among the Zuni, at least in one 

 of its forms, the character of a well defined unit in the specifically 

 tribal part of organized religion. 



The names of the ten Koyyemshi have been given by Mrs Steven- 

 son, 2 but sometimes connotatively rather than exactly. Thus Awan 

 Tachu does not mean 'great father' but 'their father', namely, 

 Siwulntsiwa, the father of the other nine. Posoki'i hardly means 

 'small mouth', or Muyapona 'small horns': small is ts'anna, short 

 konni, mouth awwati-nna, horn sayya-nna. 



Mrs Stevenson puts in the first class of Zuni deities only Awona- 

 wilona, "the supreme life-giving bisexual power, who is referred to 

 as He-She, the symbol and initiator of life itself, pervading all space." 

 This sounds almost like a definition of mana. It is obviously not a 

 translation but an attempt to interpret. The epithet contains the 

 elements aw-, plural, onna-we, 'roads, paths, or ways', and Mi, 'to 

 have, possess, or hold'. The fullest form appears to be Ho'n-aw- 

 onna-w-ill-onna, "he who owns our paths", or "he who holds the 

 ways for us''. This approximates Cushing's "Holder of the Trails of 



1 Stevenson, Sia, pp. 71, 117. 



2 Page 235. 



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